[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 18.27 # 續高僧傳 18.27 續高僧傳 18.27 - **Language:** Classical Chinese ### [18.27](https://indike.org/pramana/in.bauddha.taisho.2060.18.27) 釋僧照。京兆人。不詳氏族。幼年入道。師于靜藹。遊履盛化。每居幽隱頻感徵異。乃高恒度恐致驚俗。故罕聞之。俗遭周滅法。不偶塵囂。獨處秦嶺高步松苑。顧影與心相娛自得。乃曰。吾今居此安泰。寧有樂過斯者乎。彼城邑遺僧波波順俗。用斯優給一何傾附。及隋初弘教。遂於鄠縣南山田谷。立神田寺。養徒縱業。名振渭川。道俗崇仰立信彌積。逮文帝末紀。栖隱岐山。以照道德遠聞。意延相見。令左僕射楊素就宣勅旨。躬迎謁見。照預知之。告侍人曰。當有貴客來至。可辦諸食。明日果達山寺。素威英自若勇悍無前。及到照之住籬。不覺愜然喪膽。下乘將進欲步不前。乃通信達照。照端拱如初。命素前進。而通身沐汗。情智失守。纔得傳詔。餘無厝言。久時少解。乃以情告照曰。山林幽靜。計無非異。檀越善意相尋。理無虛結。食訖辭退。照曰。蒙天子優及遠延仁壽。但道在幽通未假面奉。又以老疾相繼。接對莫因。素具事聞。述其情懼。帝曰。戒神之威也。以卿雄武故致斯憚耳。乃重勅素齎香油。再申景仰下詔曰。禪師德居物議。道映遂初。躬處巖阿養素崇業。朕甚嘉焉。今送供奉用展翹敬。素以前虛仰景行重謁山門。卑處身心方陳對晤。為說正教深副本懷。乃欲捨其金帛開廣寺塔。照曰。巖泉林野即可勵心。塔寺禪坊莊嚴城邑。凡所送者一不受之。又請受戒法。照以戒行輕毀沈渾難清。乃為說慈悲仁育。陳理喻遣。竟不授戒。斯亦體達機候之明匠矣。以大業七年終於山寺。春秋八十有三。初照一受具後。儀奉憲章。六十餘夏三衣不改。雖重補緝而受持無離。惟自將奉而侍者莫沾。或有接持舉者。而重若太山。初無離席。及照之捧接。輕若鴻毛。因事以詳。斯亦大德之清風矣。 > Śramaṇa Sengzhao was a native of Jingzhao; his clan name is unknown. In his youth he entered the Path, taking Jing'ai as his master, and followed his flourishing guidance. Often residing in secluded retreats, he repeatedly stirred extraordinary portents. Yet he held to a high, constant standard, fearing he might startle the worldly, so these were seldom heard of. When worldly society suffered the destruction of the Dharma under the Zhou dynasty, he did not mingle with the dust and clamour, but dwelt alone in the Qin Mountains, striding high through pine-wood enclosures. Looking upon his shadow and enjoying his own mind, he found contented self-sufficiency, saying, 'Living here in peace and tranquility, could there be any joy greater than this? Those monks left behind in the cities and towns hurry about conforming to the world; for the sake of these lavish provisions, how completely they ingratiate themselves!' When the Dharma began to flourish again at the start of the Sui, he established the Shentian Monastery in Tiangu, in the mountains south of Hu County. Nurturing disciples and freely pursuing his vocation, his fame shook the Wei River valley. Clergy and laity revered him, their established faith deepening ever more. Toward the final years of Emperor Wen, he dwelt in seclusion at Qi Mountain. Because Zhao’s moral virtue was widely known, the Emperor wished to invite him for an audience and ordered the Left Pushe Yang Su to proceed to proclaim the imperial decree and personally welcome and receive him. Zhao knew of this beforehand and told his attendants, 'An honoured guest will arrive; prepare various foods.' The next day Yang Su indeed reached the mountain monastery. Su was ordinarily composed in his imposing bravery and intrepid without peer, yet on arriving at Zhao's fenced dwelling, he unconsciously grew fearful and lost his nerve. Dismounting from his carriage and about to advance, he wished to take a step but could not go forward. He then sent word in to announce his arrival to Zhao. Zhao sat with folded hands as before and bid Su come forward. Su was bathed in sweat from head to toe, and his composure and wits deserted him; he barely managed to convey the imperial decree, having nothing else to say. Only after a long while was he somewhat relieved. He then spoke frankly to Zhao, saying, 'The mountain forests are quiet and secluded; surely there is nothing amiss. The dānapati comes seeking you with good intentions, which in principle should not form an empty bond.' When the meal was finished, Su took his leave. Zhao said, 'I have received the Son of Heaven’s generous favour, reaching afar to invite me to the Renshou Palace. But the Path lies in secluded communion, not requiring a face-to-face audience. Furthermore, advanced age and illness follow one upon another, leaving no means for an encounter.' Su reported the matter in detail, describing his fright. The Emperor said, 'It is the majesty of the spirits of the precepts. Because of your martial might, you were brought to such dread.' He then again commanded Su to take incense and oil to once more express his deep reverence, issuing an imperial decree that read: 'The Dhyāna Master’s virtue stands foremost in public esteem; his realization of the Path shines upon his original aspiration. You reside in person amidst the crags and cliffs, cultivating simplicity and exalting your vocation. We deeply commend you. We now send offerings to express our lofty respect.' Su, with his former dread turned into admiration for his noble conduct, went again to visit the mountain gate. Humbling his mind and body, he then engaged in conversation. Zhao expounded the correct teaching for him, deeply fulfilling his original yearning. Su wished to donate his gold and silks to expand the monastery and pagoda. Zhao said, 'Crags, springs, forests, and wild lands are sufficient to stimulate the mind. Pagodas, monasteries, and meditation precincts are for adorning cities and towns.' He did not accept any of the gifts sent. Su also requested to receive the precepts. Zhao, considering that the observance of precepts is easily broken and once sullied is difficult to purify, expounded to him compassion and benevolence, using principles to instruct and dismiss him, ultimately not conferring the precepts. He was indeed an enlightened master who comprehended the capacities and moments of beings. In the seventh year of the Daye era, he passed away at his mountain monastery, at the age of eighty-three. Originally, after Zhao once received full ordination, he strictly adhered to the monastic code. For over sixty summers he did not change his three robes; though repeatedly patched, he never parted from carrying them. He attended to them only by himself, not letting his attendants touch them. Once, someone tried to take hold of and lift them, but they were as heavy as Mount Tai, completely unable to be moved from the mat; yet when Zhao took hold of them, they were as light as a goose feather. Examining this from events, this too was the pure breeze of a bhadanta. > — English (machine translation) (machine translation) - [Previous: 18.26](https://indike.org/pramana/in.bauddha.taisho.2060.18.26) - [Next: 18.28](https://indike.org/pramana/in.bauddha.taisho.2060.18.28) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.2060.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.18.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.18.27](https://indike.org/pramana/in.bauddha.taisho.2060.18.27) · Pramāṇa